LEV407 See [[EXOD838]] Exodus 23:7 falsehood MEIR 277-81

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LEV408 See [[EXOD839]] Exodus 23:7 falsehood MEIR 61-5

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LEV452 See [[LEV404]] Leviticus 19:14 stumbling MEIR 33-5

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LEV540 Who is a talebearer? One who loads himself with stories about others and goes from one to another and says, "Thus did so-and-so say," and "Thus and thus did I hear about that one." Even though what he tells is true, this kind of thing destroys the world. And we have been warned about this as it is written (this verse). And what is tale-bearing? One who reveals to another things that were said about him in secret.… be very careful concerning gossip for with this you shame yourself. For he who finds others unworthy is himself unworthy, and he does not speak in praise of anyone, and his way is to find people unworthy with the fault that he himself possesses. Kiddushin 70a. For this fault of his is constantly on his mind and when he gossips he expresses it with his mouth.… a gossip always seeks out the faults of people; he is like the flies who always rest on the dirty spot. If a man has boils, the flies will let the rest of the body go and sit on the boil. And thus it is with a gossip. He overlooks all the good in a man and speaks only of the evil. There is a story about a certain man who went with a wise man in the field, and they saw a corpse. The man said, "How putrid this corpse is." And the wise man said, "How white are its teeth." Thus the wise man rebuked his companion and said in effect, "Why must you speak about its blemish; speak of its excellence, for one should always speak in commendation of the world." Sefer Orhot Zaddikim--The Ways of the Righteous.

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LEV528 Q: I was just asked to give a reference for a former employee. I want to give the prospective employer as much information as possible, but I don't wish to bad mouth my former hire. A: … A degree of frankness in referrals is ethically appropriate, because accurate information is of immeasurable aid to the prospective employer. An inappropriate hire is frustrating for employer and employee alike. There may even be a third victim: another, more suitable applicant who was not hired and remains out of a job. Yet there is a significant danger that the information you provide may be improper, or may be improperly used. The ethical responsibility to avoid slander is a primary concern. The Torah emphasizes the need to balance our ethical obligations to the recipient and to the subject of negative information by mentioning the two considerations in a single verse: "Do not go about as a talebearer among your people, and do not stand idly by the blood of your fellow man; I am the Lord." [this verse]. The first half of the verse warns us against slander, but the continuation of the verse tells us not to stand idly when we have the ability to come to the aid of our fellow man. The final expression, "I am the Lord," reassures us that we have the God given ability to fulfill both obligations in a responsible way. ... What is forbidden is gratuitous slander, but if we have appropriate intentions and exercise due prudence, disclosure is proper and may be an obligation. ... We must first of all be careful not to arbitrarily spread damaging information, even when it is true; subject to this restriction, we should reveal information when it will help protect someone else from harm.

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LEV529 Q: If I know that a job applicant has a criminal record, should I inform the proprietor? A: The case of a former criminal can be examined in two ways. From one standpoint, he is the same as anyone else – he deserves protection from slander, but at the same time others deserve protection from any damage he may be likely to cause. From another perspective, there is a public interest involved in this unique case.… The discussion here cannot touch upon the grave and complex considerations that apply if the applicant's past creates a concern that he may be dangerous to others. Here we will examine the concern that the applicant may be dishonest and cause a monetary loss. As we have written many times, Jewish tradition deems revealing someone's defects or shortcomings to be a grave transgression. Even casual or innocent gossip is strictly condemned. However, in some cases our dismay at speaking up has to give away before our responsibility to protect others from harm. The Torah emphasizes the reciprocal connection between these two duties by combining them in a single verse: "Do not go about as a talebearer among your people; do not stand idly by the blood of your neighbor." [This verse]. The first half of the verse forbids gratuitous slander or gossip, while the second half requires us to take active steps to protect our fellow from harm. Sefer ha-Hinnukh explains: "If we hear someone saying something negative about his fellow, we should not tell the other: 'So-and-so said such-and-such about you.'" But then he adds "unless our intention is to prevent damage and to calm a dispute." Since only gratuitous slander is forbidden, it is permissible to inform if we fulfill a number of conditions, as explained in the classic Hafetz Hayyim by Rabbi Yisrael Meir ha-Kohen. (See especially sections 1:10 and 11:10). They are arranged below in a mnemonic ABC format: Accuracy. It is forbidden to exaggerate or embellish. Benefit. Revealing the information must be the only way to obtain some constructive benefit. Certainty. We must be sure the information is reliable. Desire. The teller's intention must be constructive, not vindictive. Equity. The revelation must not cause undeserved damage to the subject. It is not equitable to protect one person at the expense of another.

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LEV594 The Rabbis are ambivalent about this commandment. Arakhin 16b. There are those who question whether there is anyone of sufficient stature to rebuke others and who knows how to do it without public insult, for to rebuke to the point of public humiliation is sinful. The discussion indicates how sensitive the Rabbis were to the possible pitfalls in fulfilling this commandment. However, one feels that the majority believe that one who does not rebuke a sinner when he has the opportunity to do it, partakes of his sin. (Hence also the great virtue attributed to those who are ready to accept criticism. Tamid 28a). The Talmud records the opinion that Jerusalem was destroyed, the righteous perishing with the wicked, because the righteous did not rebuke the transgressors. Shabbat 119b; also, Shabbat 55a, on Ezek.9:4. This commandment seems to encourage the individual who meddles in other people's affairs. It probably often so served. But it is the underlying motivation of all prophetic activity. The prophet is one who cannot be a silent witness to an injustice or impiety and feels the irrepressible need to warn, to rebuke, and to denounce even though he knows he will pay heavily for his meddlesomeness. Jer. 15:10-18, Ps. 69:8-13, 139:21-22. It is this commandment, and the exhortations and personal example of the prophets, that has been the seed, the soil, and the climate to which we can perhaps attribute the presence of so disproportionately large a number of Jewish leaders and workers in the ranks of so many movements aiming to reform or overthrow unjust and oppressive social orders. (Continued at [[DEUT895]] Deuteronomy 16:20 pursue GREENBERG 75).

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LEV588 Q: A merchant in our neighborhood is not patronized by members of our congregation because of the many bad experiences we have had with his service. Of course he has noticed this, but whenever he asks the reason for our abstention, we gave some pretext. Should we just tell him straight out what bothers us? A: Jewish law offers pretty clear guidance on your situation. On the one hand, the Torah commands us to give guidance and admonishment to others, in order to help them improve. On the other hand, this law is limited by a number of reservations meant to avoid misunderstandings and hurt feelings. The Torah tells us, "Surely admonish your fellow man, and do not bear sin toward him." (this verse). This verse tells us that we should strive to inform others of ways they can improve themselves; otherwise, we may build up unnecessary resentment and bear sin toward them. At the same time, this admonishment may not come at the expense of insulting them, which would also be a sin. The very next verse tells us "Love your neighbor as yourself." Here are three important limitations on the ethical mandate to admonish others: 1) The admonishment must be gentle. Harsh and demeaning reproof does not fulfill the commandment. Sefer Ha-Hinnukh 239. 2) Admonishment is only a mitzvah if it is effective. The Talmud tells us, "Just as it is a mitzvah to say some thing that will be heard, it is a mitzvah not to say some thing that will not be heard." Yevamot 65b. In general, the tradition urges us to refrain from unnecessary speech; certainly there is no reason to hurt someone's feelings if there will be no practical advantage. 3) Even when it is proper to admonish, it is permissible to refrain if you are afraid that you may be unfairly targeted as a result of the reproof. Many people have an unfortunate tendency to "kill the messenger who bears bad news", and sometimes it is necessary to take this tenancy into account. Shulhan Arukh, Yoreh Deah 334:48 in Rema. Here, then, is some prudent advice for your situation. If you think that this merchant will actually be able to improve his service if you clarify the complaint against him, then it is certainly appropriate to gently explain the true reason for his commercial isolation. But if he seems incorrigible, and particularly if you have a well-grounded concern that the store owner will react in an unpleasant or vindictive way toward you or toward the congregation as a whole, there is no obligation to do so.

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LEV735 The Torah commands us, "Love your neighbor as yourself". (This verse). Seemingly it would have been enough to command "Love your neighbor"; why "as yourself"? The Torah seems to be telling us that it is impossible to love someone else unless you first love and esteem yourself. Likewise, the love of our neighbor is a prerequisite for effective love and concern for others beyond my community. A person who recognizes his own worth is capable of loving others; someone who loves and cares for members of his own community is able to push out the envelope and extend that love onward. But if a person starts by deciding that he will love all human beings equally, he will find it difficult to love any human being effectively. Universal love is certainly the ideal, but this love is achieved by cultivating brighter and brighter concentric circles of concern.

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LEV967 Ironically, when unethical behavior is motivated by our sense of righteousness, it can be very difficult to overcome. If a person is tempted to act unethically because of a tendency to acquisitiveness, he can usually keep it in check by reminding himself that he would do better to listen to the dictates of his conscience. But when even our conscience convinces us that [intended behavior] is unethical, what will keep our behavior under control? The key to overcoming this kind of temptation is to master our emotions. Do we really want to be subjugated to base emotions like anger and vengefulness? Even if your behavior could be justified, is [the contemplated behavior] worth the feeling that you have lowered yourself to exactly the level of behavior which you condemn? ... The best way to overcome the temptation to act unethically is to free ourselves from enslavement to anger, vindictiveness, and suspicion and conduct ourselves with generosity and dignity as befits free and noble human beings.

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